Exhortations in the Qur’an: Tafsir al-Shinqitee

Allah says in surah al-Nahl:

إِنَّ اللَّـهَ يَأْمُرُ بِالْعَدْلِ وَالْإِحْسَانِ وَإِيتَاءِ ذِي الْقُرْبَىٰ وَيَنْهَىٰ عَنِ الْفَحْشَاءِ وَالْمُنكَرِ وَالْبَغْيِ ۚ يَعِظُكُمْ لَعَلَّكُمْ تَذَكَّرُونَ

Indeed, Allah orders justice and good conduct and giving to relatives and He forbids immorality and bad conduct and oppression. He exhorts you that perhaps you will be reminded. [16:90]

Sheikh Muhammad al-Ameen al-Shinqitee went into some detail on each element of this ayah in his tafsir. What follows is one section of that explanation related to the mention of “exhortation” in the final part of the ayah:

وقوله ، يعظكم لعلكم تذكرون [ 16 \ 90 ] ، الوعظ : : الكلام الذي تلين له القلوب . ـ

Allah’s statement:

يَعِظُكُمْ لَعَلَّكُمْ تَذَكَّرُونَ

He exhorts you that perhaps you will be reminded

Exhortation – al-wa’th – is speech which serves to soften the heart.

تنبيه : فإن قيل : يكثر في القرآن إطلاق الوعظ على الأوامر والنواهي ; كقوله هنا : يعظكم لعلكم تذكرون [ 16 \ 90 ] ، مع أنه ما ذكر إلا الأمر والنهي في قوله : إن الله يأمر بالعدل ، إلى قوله : وينهى عن الفحشاء . . . الآية [ 16 \ 90 ] ، وكقوله في ( سورة البقرة ) بعد أن ذكر أحكام الطلاق والرجعة : ذلك يوعظ به من كان منكم يؤمن بالله واليوم الآخر [ 2 \ 232 ] ، وقوله ( في الطلاق ) في نحو ذلك أيضا : ذلكم يوعظ به من كان يؤمن بالله واليوم الآخر ، وقوله في النهي عن مثل قذف عائشة : يعظكم الله أن تعودوا لمثله أبدا . . . الآية [ 24 \ 17 ] ، مع أن المعروف عند الناس : أن الوعظ يكون بالترغيب والترهيب ونحو ذلك ، لا بالأمر والنهي . ـ

A Point Deserving of Attention:

[Question] One might point out that there are a number of places throughout the Qur’an where the term al-wa’th – exhortation – is applied to commands and prohibitions, such as Allah’s statement: Continue reading

How The Qur’an Describes Itself: Tafsir al-Sa’di

After a brief introduction, Sheikh ‘Abd al-Rahman al-Sa’di opened his book of thematic tafsir with the following chapter on the descriptions of the Qur’an found within the Qur’an itself:

ـ [مقدمة في ذكر أوصاف القرآن العامة الجامعة] ـ

Introduction: Some of the General Features of the Qur’an

في ذكر أوصاف القرآن العامة الجامعة قد وصف الله كتابه بأوصاف جليلة عظيمة تنطبق على جميعه، وتدل أكبر دلالة على أنه الأصل والأساس لجميع العلوم النافعة، والفنون المرشدة لخير الدنيا والآخرة: ـ

Allah has described His Book with many wonderful and tremendous qualities which apply to it in its entirety and which show with the utmost certainty that it is the foundation and the basis for all beneficial knowledge and all rightly-directed practices that lead to good in both this life and in the hereafter.

وصفه بالهدى والرشد، والفرقان، وأنه مبين وتبيان لكل شيء؛ فهو في نفسه هدى، ويهدي الخلق لجميع ما يحتاجونه من أمور دينهم ودنياهم، ويرشدهم إلى كل طريق نافع، ويفرق لهم بين الحق والباطل، والهدى والضلال، وبين أهل السعادة والشقاوة بذكر أوصاف الفريقين، وفيه بيان الأصول والفروع بذكر أدلتها النقلية والعقلية، فوصفه بهذه الأوصاف المطلقة العامة التي لا يشذ عنها شيء في آيات كثيرة. ـ

He described it as “a guidance”, “right direction,” “a criterion”, and that it is clear and a clarification for everything. So it is in-and-of-itself guidance, and it guides the created beings to everything that they need in terms of both their religion and their worldly lives and it directs them to every beneficial path. It shows them the difference between truth and falsehood, between guidance and misguidance, and between the people of ultimate joy and the people of ultimate sorrow through mentioning the qualities of these two groups.

It contains a explanation of both fundamental principles and secondary matters, mentioning evidences both of textual and intellectual natures for these. So Allah characterized the Qur’an completely and unrestrictedly with these qualities, and none of its many ayaat fall outside of these descriptions. Continue reading

How the Qur’an Uses Contrasting Pairs and Repetition: Tafsir ibn Kathir

Allah describes His Book in surah al-Zumar by saying:

اللَّـهُ نَزَّلَ أَحْسَنَ الْحَدِيثِ كِتَابًا مُّتَشَابِهًا مَّثَانِيَ

Allah has sent down the best speech: a mutashaabih and mathaani Book. [39:23]

The word “mathaani” [مَثَانِي] is often translated into English as “oft-repeated” or sometimes as “paired”. Also, when used in conjunction with “mathaani“, the word “mutashaabih” [مُتَشَابِه] is it is often translated as “consistent”. But as often happens in translation, the translated terms do not sufficiently convey the meaning of the original. In what follows, the great scholar of tafsir al-haafidh Ismaa’eel ibn Kathir provides some clarification and examples of these terms which can help the reader to better understand these two recurring features of the Qur’an.

Even before reaching surah al-Zumar, ibn Kathir draws the reader’s attention these features at their first occurrence in the mushaf under his commentary of 2:25 by writing:

لما ذكر تعالى ما أعده لأعدائه من الأشقياء الكافرين به وبرسله من العذاب والنكال ، عطف بذكر حال أوليائه من السعداء المؤمنين به وبرسله ، الذين صدقوا إيمانهم بأعمالهم الصالحة ، وهذا معنى تسمية القرآن مثاني على أصح أقوال العلماء ، كما سنبسطه في موضعه ، وهو أن يذكر الإيمان ويتبعه بذكر الكفر ، أو عكسه ، أو حال السعداء ثم الأشقياء ، أو عكسه . وحاصله ذكر الشيء ومقابله . وأما ذكر الشيء ونظيره فذاك التشابه ، كما سنوضحه إن شاء الله ؛ فلهذا قال تعالى : ( وبشر الذين آمنوا وعملوا الصالحات أن لهم جنات تجري من تحتها الأنهار ) ـ

After having mentioned the pain and punishment that He has promised to those miserable enemies of His who disbelieve in Him and His Messengers, Allah then immediately follows that up by mentioning the condition of His joyful allies who believe in Him and His Messengers – those who actualize their eemaan with righteous good deeds. This is the essence of what the Qur’an refers to as Mathaani according to the strongest position of the scholars, a topic which we will discuss in more detail in its proper place. Essentially, Mathaani is to mention eemaan and then to follow that up by discussing kufr, or vice versa, or to mention the state of the people of ultimate joy and then the people of ultimate misery, or vice versa. In short, it is mentioning one thing and then contrasting it with its opposite.

Now as for mentioning something alongside a close corollary, that would be al-Tashaabah [i.e. their “mutashaabih-ness”], which is another topic that we will clarify in further detail, inshaAllaah.

So that is why [after having finished discussing the punishment of the disbelievers], Allah says: Continue reading

Six Basic Guidelines for Understanding the Qur’an: Imam al-Sa’di

Sheikh ‘Abd al-Rahman ibn Naasir al-Sa’di authored books in a number of fields, with his book of tafsir, Taysir al-Kareem al-Rahman, becoming especially widespread and well-known. In addition to that work, he once mentioned that a number of people had asked him to write an even more condensed and abridged book of tafsir. Although he began this work, it appears that he did not complete it and it was left in manuscript form until only the first few pages of it were published for the first time in a 35 volume collection of the sheikh’s works. The sections published were limited to a short author’s introduction, two pages on important principles for understanding the Qur’an and the first half of surah al-Fatihah. This amounts to less than 5 pages in total, though perhaps further sections of this work will be found in the future. Below you can read Imam al-Sa’di’s brief words of advice for those who desire to correctly understand the Qur’an, advice that he wrote to go accompany that incomplete condensed tafsir.

مقدمة في ضوابط النافعة
Introduction to Some Beneficial Principles

ـ • ينبغي لمن أراد فهم كلام الله فهما صحيحا أن يتدبرا صادقا ويتفهم ما دل عليه من المعاني ويطبقها على الواقع فلا يراعى خصوص الاسباب التي نزلت الايات بسببها أو قيل : إنها نزلت بسببها ، بل يراعى عموم معنى الكلام ويعلم أن السبب إذا ثبت فإنه جزء وفرد من أفراد ذلك المعنى الذي دل عليه الكلام ، وكذلك الأقوال التي يقولها المفسرين إذا تعددت فإن البصير بإمكانه أن يجعل جميعها داخلة في المعنى ومراده منه حيث احتملها اللفظ ولا ينبغي له أن يحملها على التباين والتخالف فكم ذكر في كثير من الآيات أقوال متعددة ومرجعها في الحقيقة كلها إلى المعني العام . ـ

• Whoever wants to understand the Qur’an correctly should earnestly contemplate it, work to comprehend the messages it presents and implement them in his life. He should not become consumed with the specific circumstances under which or because of which the ayaat were revealed or say, “It was revealed due to such-and-such reason”. Rather, he should focus his attention on the general meaning of the ayah and know that the reason for revelation – even if authentic – is just one piece and one portion of the meaning which this ayah conveys.

Continue reading

Allah Addressing the Prophet vs Allah Addressing the Believers

Badr al-Deen ibn Jamaa’ah, one of the teachers of al-haafidh ibn Kathir, wrote the following point of benefit in his book discussing the slight differences of wordings between otherwise similar ayaat:

مسألة: قوله تعالى: (قُولُوا آمَنَّا بِاللَّهِ وَمَا أُنْزِلَ إِلَيْنَا). وفى آل عمران: (قُلْ آمَنَّا بِاللَّهِ وَمَا أُنْزِلَ عَلَيْنَا). ـ

Question: Allah says:

قُولُوا آمَنَّا بِاللَّـهِ وَمَا أُنزِلَ إِلَيْنَا

Say (O believers), “We have believed in Allah and what has been revealed to us …” [2:136]

but in surah Aal ‘Imran He says:

قُلْ آمَنَّا بِاللَّهِ وَمَا أُنْزِلَ عَلَيْنَا

Say (O Prophet), “We believe in Allah and what has been revealed on us …” [3:84]

جوابه: لما صدر آية البقرة بقوله: (قُولُوا) وهو خطاب المسلمين ردا على قول أهل الكتاب: (كُونُوا هُودًا أَوْ نَصَارَى) قال: (إلينا) . ولما صدر آية آل عمران بقوله: قل قال: (علينا) . والفرق بينهما: أن (إلى) ينتهي بها من كل جهة، و (على) لا ينتهى بها إلا من جهة واحدة وهي: العلو. والقرآن يأتي المسلمين من كل جهة يأتي مبلغه إياهم منها، وإنما أتى النبى ـ صلى الله عليه وسلم ـ من جهة العلو خاصة، فحسن وناسب قوله: (علينا) لقوله: قل مع فضل تنويع الخطاب. وكذلك أكثرها جاء في جهة النبى ـ صلى الله عليه وسلم ـ ب (على) ، وأكثر ما جاء ق جهة الأمة ب (إلى) . ـ

Response: That is because the ayah in surah al-Baqarah begins with Allah’s statement:


Say (O believers) … [2:136]

which is addressing the believers in response to what the Ahl al-Kitab said, which was: Continue reading

The Threat for Explaining the Qur’an Without Knowledge: Tafsir al-Baghawi

In the introduction to his famous book of tafsir, Imam ِAbu Muhammad al-Husayn al-Baghawi included the following chapter:

فصل في وعيد من قال في القرآن برأيه من غير علم
Chapter Regarding the Threat for Whoever Speaks About the Qur’an According to His Own Opinions Without Knowledge

أنا أبو بكر محمد بن عبد الصمد الترابي أنا أبو محمد عبد الله بن أحمد بن حمويه السرخسي أنا أبو إسحاق إبراهيم بن خزيم الشاشي ثنا أبو محمد عبد بن حميد ثنا عبد الرزاق أنا الثوري عن عبد الأعلى عن سعيد بن جبير عن ابن عباس رضي الله عنهما قال قال رسول الله صلى الله عليه وسلم : من قال في القرآن برأيه فليتبوأ مقعده من النار ” . ـ

… on the authority of ibn ‘Abbaas, Allah’s Messenger said, “Whoever speaks about the Qur’an according to his own opinions, let him take his seat in the hell-fire.” Continue reading

Allah is Not Shy to Strike a Parable of a Mosquito: Tafsir al-Sa’di

In the early part of surah al-Baqarah, Allah says:

إِنَّ اللَّـهَ لَا يَسْتَحْيِي أَن يَضْرِبَ مَثَلًا مَّا بَعُوضَةً فَمَا فَوْقَهَا ۚ فَأَمَّا الَّذِينَ آمَنُوا فَيَعْلَمُونَ أَنَّهُ الْحَقُّ مِن رَّبِّهِمْ ۖ وَأَمَّا الَّذِينَ كَفَرُوا فَيَقُولُونَ مَاذَا أَرَادَ اللَّـهُ بِهَـٰذَا مَثَلًا ۘ يُضِلُّ بِهِ كَثِيرًا وَيَهْدِي بِهِ كَثِيرًا ۚ وَمَا يُضِلُّ بِهِ إِلَّا الْفَاسِقِينَ * الَّذِينَ يَنقُضُونَ عَهْدَ اللَّـهِ مِن بَعْدِ مِيثَاقِهِ وَيَقْطَعُونَ مَا أَمَرَ اللَّـهُ بِهِ أَن يُوصَلَ وَيُفْسِدُونَ فِي الْأَرْضِ ۚ أُولَـٰئِكَ هُمُ الْخَاسِرُونَ

Allah is not shy to strike a parable of a mosquito or something even less than that. As for those who have eemaan, they know that it is the truth from their Lord. But as for those who disbelieve, then they say, “What does Allah intend by this parable?” He misguides many with it and guides many with it. And He does not misguide any except for the faasiqoon. * Those who break the covenant of Allah after having taken it, and who sever what Allah has commanded to be connected, and who bring about corruption on the earth. It is they who are the losers. [2:26-27]

Sheikh ‘Abd al-Rahman ibn Naasir al-Sa’di wrote the following commentary on these ayaat:

يقول تعالى: إن الله لا يستحيي أن يضرب مثلا ما أي: أي مثل كان بعوضة فما فوقها لاشتمال الأمثال على الحكمة، وإيضاح الحق، والله لا يستحيي من الحق، وكأن في هذا، جوابا لمن أنكر ضرب الأمثال في الأشياء الحقيرة ، واعترض على الله في ذلك. فليس في ذلك محل اعتراض. بل هو من تعليم الله لعباده ورحمته بهم. فيجب أن تتلقى بالقبول والشكر. ولهذا قال: فأما الذين آمنوا فيعلمون أنه الحق من ربهم فيتفهمونها، ويتفكرون فيها. ـ

Allah says:

إِنَّ اللَّـهَ لَا يَسْتَحْيِي أَن يَضْرِبَ مَثَلًا مَّا

Allah is not shy to strike a parable …

meaning: of any sort, whether

بَعُوضَةً فَمَا فَوْقَهَا

… of a mosquito or something even less than that

because these parables contain wisdom and provide clarification of the truth, and Allah is not shy of the truth. And it is as if this is a response to whose who disapproved of Allah striking parables of lowly things and objected to Allah having done that. However they had no place to object to that. On the contrary, this is an example of Allah teaching His slaves and showing mercy to them, so it must be received with acceptance and gratitude. That is why Allah said: Continue reading

Gentle Speech in the Qur’an: ibn al-Qayyim

The great scholar ibn al-Qayyim wrote the following beautiful words regarding some qualities of the da’wah of the Prophets and the language found in the Qur’an:

كثير من الناس يطلب من صاحبه بعد نيله درجة الرياسة الأخلاق التي كان يعامله بها قبل الرياسة فلا يصادفها فينتقض ما بينهما من المودة وهذا من جهل الصاحب الطالب للعادة وهو بمنزلة من يطلب من صاحبه إذا سكر أخلاق الصاحي وذلك غلط فإن الرياسه سكرة كسكرة الخمر أو أشد ولو لم يكن للرياسة سكرة لما اختارها صاحبها على الآخرة الدائمة الباقية فسكرتها فوق سكرة القهوة بكثير ومحال أن يرى من السكران أخلاق الصاحي وطبعه

Many people would like it if a friend of theirs who has reached some level of leadership would treat them the same way that he used to before becoming a leader; however the friend will not agree and this leads to a break in the affection between them. But this is a result of the first person’s ignorance of reality. What he did is like if he were to ask a friend to behave the same way drunk as when he was sober. This is a mistake. Leadership is an intoxication, just like the intoxication of alcohol, or perhaps even stronger. For if leadership were not intoxicating, then no one would choose and prioritize it over the everlasting and eternal hereafter. Its intoxicating effect is much stronger than that of coffee. And it is impossible for a drunken person to exhibit the same behavior or character as a you would see from a sober person.

ولهذا أمر الله تعالى أكرم خلقه عليه بمخاطبة رئيس القبط بالخطاب اللين فمخاطبة الرؤساء بالقول اللين أمر مطلوب شرعا وعقلا وعرفا ولذلك تجد الناس كالمفطورين عليه وهكذا كان النبي رؤساء العشائر والقبائل وتأمل امتثال موسى لما أمر به كيف قال لفرعون هل لك إلى أن تزكى وأهديك إلى ربك فتخشى فأخرج الكلام معه مجرج السؤال والعرض لا مخرج الأمر وقال إلى أن تزكى ولم يقل إلى أن أزكيك فنسب الفعل إليه هو وذكر لفظ التزكي دون غيره لما فيه من البركة والخير والنماء ثم قال وأهديك إلى ربك أكون كالدليل بين يديك الذي يسير أمامك وقال الى ربك استدعاء لأيمانه بربه الذي خلقه ورزقه ورباه بنعمه صغيرا ويافعا وكبيرا ـ

It is for these reasons that Allah commanded one of his most honorable created beings to address the leader of the Egyptians with gentle speech. Addressing those in leadership positions with gentle speech is a positive thing according to the sharee’ah, according to reason, and according to custom. Because of that, you find that people are naturally inclined to do so. And that was how the Prophet behaved towards the leaders of the different tribes and clans. Consider the example of Moosaa when he received this command, look at how he addressed Fir’awn: Continue reading

Tafsir of Ayah al-Kursi: Faisal Aal Mubarak

Due to its significance and importance, much space has been given to discussing ayah al-Kursi in the books of tafsir. Not least among these are the famous books of Ibn Jarir al-Tabari, ibn Kathir and al-Baghawi. All three of these works fall into the category of “narration-based tafsir“, meaning that they based their works on explaining the Qur’an by means of the Qur’an itself, by means of the sunnah of the Prophet, by means of the statements of the Sahabah and through recourse to those who followed them. In an effort to follow this same approach to tafsir while simultaneously providing a service to beginning students, Sheikh Faisal Aal Mubarak (1376Ah/1957CE) penned his own tafsir entitled Tawfeeq al-Rahman which effectively served as a digest of these three most-reliable books of tafsir. What follows below is his explanation of ayah al-Kursi:

قوله عز وجل: {اللهُ لاَ إِلَهَ إِلا هُوَ الْحَيُّ الْقَيُّومُ لاَ تَأْخُذُهُ سِنَةٌ وَلاَ نَوْمٌ لَّهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الأَرْضِ مَن ذَا الَّذِي يَشْفَعُ عِنْدَهُ إِلا بِإِذْنِهِ يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَلاَ يُحِيطُونَ بِشَيْءٍ مِّنْ عِلْمِهِ إِلا بِمَا شَاء وَسِعَ كُرْسِيُّهُ السَّمَاوَاتِ وَالأَرْضَ وَلاَ يَؤُودُهُ حِفْظُهُمَا وَهُوَ الْعَلِيُّ الْعَظِيمُ (255) } . ـ

Allah’s statement:

اللَّـهُ لَا إِلَـٰهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ ۚ لَا تَأْخُذُهُ سِنَةٌ وَلَا نَوْمٌ ۚ لَّهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۗ مَن ذَا الَّذِي يَشْفَعُ عِندَهُ إِلَّا بِإِذْنِهِ ۚ يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ ۖ وَلَا يُحِيطُونَ بِشَيْءٍ مِّنْ عِلْمِهِ إِلَّا بِمَا شَاءَ ۚ وَسِعَ كُرْسِيُّهُ السَّمَاوَاتِ وَالْأَرْضَ ۖ وَلَا يَئُودُهُ حِفْظُهُمَا ۚ وَهُوَ الْعَلِيُّ الْعَظِيمُ

Allah – none has the right be worshiped except Him, al-Hayy al-Qayyoom. Neither tiredness nor sleep overtakes Him. To Him belongs whatever is in the heavens and whatever is in the earth. Who can intercede with Him except by His permission? He knows what is ahead of you and what is behind you [OR “He knows what you have already done and what will happen after you”], and they grasp nothing of His knowledge except what He wills. His kursi extends over the heavens and the earth, and He feels no fatigue in guarding them. And He is al-‘Alee al-‘Atheem. [2:255]

عن أبي بن كعب: (أن النبي – صلى الله عليه وسلم – سأله: «أي آية في كتاب الله أعظم» ؟ قال: الله ورسوله أعلم. فرددها مرارًا ثم قال: أبيّ: آية الكرسي. قال: «ليهنك العلم أبا المنذر» . رواه مسلم وغيره. وفي حديث أبي هريرة عند البخاري في قصة الشيطان الذي سرق من الصدقة قال: (فرصدته الثالثة، فجاء يحثو من الطعام، فأخذته، فقلت: لأرفعنك إلى رسول الله – صلى الله عليه وسلم -، وهذا آخر ثلاث مرات إنك تزعم أنك لا تعود ثم تعود، فقال: دعني أعلمك كلمات ينفعك الله بها. قلت: وما هي؟ قال إذا أويت إلى فراشك فاقرأ آية الكرسي: {اللهُ لاَ إِلَهَ إِلا هُوَ الْحَيُّ الْقَيُّومُ} حتى تختم الآية، فإنك لن يزال عليك من الله حافظ، ولا يقربك شيطان حتى تصبح، فخليّت سبيله، فأصبحت فقال لي رسول الله – صلى الله عليه وسلم – «ما فعل أسيرك البارحة» ؟ قلت: يا رسول الله إنه زعم أنه يعلمني كلمات ينفعني الله بها، فخليت سبيله، قال: «ما هي» ؟ قال: قال لي: إذا أويت إلى فراشك فاقرأ آية الكرسي من أولها حتى تختم الآية: {اللهُ لاَ إِلَهَ إِلا هُوَ الْحَيُّ الْقَيُّومُ} وقال لي: لن يزال عليك من الله حافظ ولا يقربك شيطان حتى تصبح. فقال النبي – صلى الله عليه وسلم -: «أما إنه صدقك وهو كذوب» . وروى أبو داود وغيره عن أسماء بنت يزيد بن السكن قالت: سمعت رسول الله – صلى الله عليه وسلم – يقول في هاتين الآيتين: {اللهُ لاَ إِلَهَ إِلا هُوَ الْحَيُّ الْقَيُّومُ} و {الم * اللهُ لاَ إِلَهَ إِلا هُوَ الْحَيُّ الْقَيُّومُ} : «إن فيها اسم الله الأعظم» . ـ

○ It is narrated from Ubay ibn Ka’b that the Prophet asked him, “Which is the greatest ayah in Allah’s Book?” Ubay replied, “Allah and His Messenger know best.” The Prophet repeated the question a few times and then Ubay said, “Ayah al-Kursi,” to which the Prophet said, “May knowledge be a source of joy for you, O Abu’l-Mundhir!” This was reported by Muslim and others.

And there is also the story of the shaytaan who was stealing from charity that comes in the hadith of Abu Hurayrah in al-Bukhari in which he said: Continue reading

A Warning to the Family of Fir’awn: Sheikh Saalih Aal al-Sheikh

The following points of benefit were taken from the social media pages of sheikh Saalih Aal al-Sheikh:

قال تعالى:”ولقد جاء ءال فرعون النذر” والآل ترجع إلى من تبع الرجل في دينه، وآل فرعون من كان على ملة فرعون وعلى دينه.ـ

Allah said:

وَلَقَدْ جَاءَ آلَ فِرْعَوْنَ النُّذُرُ

And a warning certainly came to the Aal Fir’awn [54:41]

and word aal [literally “family/relatives”] refers to whoever follows a person in terms of his religion. So the Aal Fir’awn are whoever was upon the religion and way of life of Fir’awn.

قال تعالى:”ولقد جاء ءال فرعون النذر” لم يذكر البشارة لأنَّ القوم ما هم عليه من الشرك والكفر يستلزم الإنذار والتخويف.ـ

Allah said: Continue reading